diced b Jos e S. Arc a, - non

ather than religiously oriented, there was a living tradition of a heroic past,which could be and has been refened to extensively in the struggle forindependence against France as later against the United States.The difference between the "pasyon" tradition and those of the 'newgolden age" or the "promised paradise" is the fate of the leader. In the first, heis the Christ-like leader, doomed to suffer and to die," whereas the others canat least expect to reap the fruits of their struggle together with their victoriousfollowers. Another difference is the resort to violence. Even if in the Indiantradition violence (in contrast to the Islamic as well as the Vietnamesetradition) is less important than magic potency, it is a legitimate means. In thepasyon, however, it is not St. Peter was reprimanded by Christ when he wasdrawing his sword. The decision for pasyon, therefore, means a decision fornon-violence and when Fr. Fiorentino says at the end of El Filibusterismo,"Pure and immaculate must the victim be for the sacrifice to be acceptable,"he means precisely that.As far as Rizal was concerned, at the time he was writing the secondnovel he was ready to sacrifice his own life. His'youthful presentiments of anearly death were condensed into the wish to offer his life as a remedy whenhe learned about the sufferings of the tenants of Calamba. In a letter to.Blumennitt dated 20 July 1890, he writes: "I would rather give up my life ofleisure . . If I die you remain and you will not abandon the Filipinos."45After finishing El Filibusterismo, he prepares to go back to the Philippinesdespite all warnings:I have to return to the Philippines. Life is becoming a burden to me here. I haveto give an example not to fear death, even if this may be terrible . ..46And, already aboard the boatThe nearer I get to my country, the more vehement is my desire to return to thePhilippines. I know that everybody considers it a folly, but something pushesme on. Is this fate, or misfortune?'"In Hongkong, where he meets his parents, he reconsiders his plans,reflects about the "North Borneo plan." But I do not think that he reallyconsidered this as an alternative, as Guerrero does.° The "something" (i.e.,the desire for pasyon) was farther pushing him on, until finally, on 26 June1892, he arrived in the Philippines and presented himself to the GovernorGeneral in the same manner Isagani in El Filibusterismo had presentedhimself to the authorities. The letters "to be published after my death" hadbeen written, he was ready for martyrdom.215